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For one standing with it attached to the shoulder, it is permissible. 68. "On a ground-stand" here means on a ring-stand made of ivory, creepers, bamboo, etc. "On a wooden-stick-stand" means on a stand made of a single piece of wood and on a stand made of many sticks. On a three-stick stand, it is not permissible. But on these well-prepared ones, after placing one bowl, it is permissible to place one more on top of it. But three are not permissible. "After inverting one on the ground" here means having spread a mat or something similar on the ground, one may place one bowl on it, either inverted or upright. The intention is that two are not permissible. But when placing two, they say it is permissible to place the upper bowl touching the ground on one side. 69-70. Now, to show impermissible bowls, "wooden, silver, golden," etc., is begun. There, "made of gems and beryl" (Cūḷava. 252; Cūḷava. Aṭṭha. 252) "gem" means sapphire, emerald, etc. If householders, at mealtime, offer curries and sauces in golden or silver plates, etc., it is not permissible even to touch them. "Pots and pans" (Cūḷava. 255; Cūḷava. Aṭṭha. 255) and "gourd-pans" are "pot-gourd-pans." Here, "gourd-pans" means gourds. The determination of bowls. The explanation of the section on bowls is finished. 6. Explanation of the section on plates. 71-72. Now, to show the permissible and impermissible rules for plates, the word "and plates" is extracted. There, "impermissible" means plates made of wood, etc., are impermissible. Crystal plates, etc. (Cūḷava. Aṭṭha. 252), whether belonging to householders or to the Sangha, are permissible. Pot-gourd-pans (Cūḷava. 255) are temporary; after eating from them, they should be discarded, not carried around. This is the meaning. The determination of the bowl. The description of the bowl-specification is concluded. 7. The description of the Pavāraṇā-specification. 73. Now, to show the method of Pavāraṇā, the word 'Pavāraṇā' (Pāci. 238-239; Pāci. Aṭṭha. 238-239; Kaṅkhā. Aṭṭha. Description of the first Pavāraṇā training rule) is extracted. Therein, 'by posture' means by one of the postures of standing, walking, sleeping, or sitting. If one partakes of it without exceeding that posture by another posture, it is an offense of expiation. 'Pācittinatirittakaṃ' means 'pācittiya without exceeding'. 74. Now, to show the factors by which Pavāraṇā occurs, it is said, beginning with 'food'. Therein, by 'food' is meant the state of not having finished eating, and that person is eating. 'And food' means that which one partakes of when making the Pavāraṇā, which is one of these: rice, porridge, flour, fish, or meat. 'Bringing' means the donor brings that food to him physically; bringing by speech is not to be taken. 'Nearness' means the donor, having taken food sufficient for Pavāraṇā, is in a place measuring two and a half cubits. 'Rejection by body or speech' means one should reject the alms brought by one standing within arm's reach, either by body or by speech. Here, however, if the bhikkhu is sitting, the measurement is from the edge of his seat; if standing, from the end of his heel; if lying down, from the edge of the side he is lying on. For the donor, similarly, excluding the outstretched hand, the measurement should be made based on the nearest part of his body. 'Pavāraṇā has five factors' means that Pavāraṇā occurs by these five factors mentioned in the Pāḷi: 'food is apparent, meal is apparent, one standing within arm's reach brings it, rejection is apparent' (Pāci. 239; Pari. 428). 75. Now, to show the food among these five, 'rice' and so on is said. Now, rice and so on, by these... To show what is produced, it says "rice," etc. There, all types of millet, white, red, and black, are to be taken as millet. Black and white kudrūsaka and varaka. The meaning is that the cooked rice and edible gruel of these seven grains are called "cooked rice." 76. The meaning is that sāmāka and other grasses are included in kudrūsaka. Varakacoraka is included in varaka, and nīvāra is included in rice, they say, because of its whiteness. Taking the grains of these seven types of grains, as described, in their proper order, if they cook with the intention of "we will cook gruel" or "we will cook rice," and if, when eating, whether hot or cold, at the time of eating, a boundary is discernible in each place taken, this is called "cooked rice," and it generates an invitation (to eat more). And that which is a milk-rice or a sour gruel, just taken down from the stove, still very hot, can be stirred and drunk, and does not show a boundary in the place taken, this does not generate an invitation. But when the heat has gone, it becomes thick, a boundary is discernible, and it again generates an invitation; its previous thinness does not remain. But in the case of cooked rice, if water, gruel-water, milk, etc., are poured in and they say, "take gruel," even though it is thin, it still generates an invitation because there is no gruel in it. But if they put it into boiling water, etc., and cook and give it, it falls into the category of gruel. 77. "Made of roasted grain" means taking all seven kinds of grain, roasting them harshly, then pounding their husked grains to make flour and bran, which is called sattu (barley meal). But the flour and bran of husked grains that are roasted evenly or dried in the sun do not fall into the category of sattu. "Made of barley" means that porridge made from other things like mung beans, etc., does not generate an invitation. "Made of water" includes crabs, oysters, conches, etc. If, at the time of drinking gruel, they place fish or meat in one bowl and eat it, and if they do not eat it, another invitation-generating... what he rejects, he does not refuse. Even if eaten, if nothing remains in the mouth, then even if he rejects, he does not refuse. If something remains on the plate, but not in the mouth, and he does not wish to eat it, or wishes to go elsewhere to eat, at that moment, even if he rejects, he does not refuse. 78. "Food" (Pacittiya Commentary 238-239) means any of the five kinds of food. The connection is: "eating what is allowable or unallowable." "He forbids" means: rejecting by an action of the body, such as moving a finger, or by a frown, or by looking with anger; or rejecting by speech, saying "Enough," or "I don't take it," or "Don't scatter it," or "Go away," or by similar expressions. "Allowable" means: if he rejects only allowable food, he refuses. If he rejects unallowable meat or food, he does not refuse. Why? Because it is in a state that should be rejected. If, while eating allowable food, he rejects unallowable food, he does not refuse. Why? Because it should be rejected. Now, to show the mixed method, "by that name" and so on is stated. The gist of it is this: "If he forbids allowable food brought by that name or 'this,' he refuses." What is meant? If someone brings gruel or sauce mixed with fish and meat (Kankhavitarani Commentary, First Refusal Training Rule; Pacittiya Commentary 238-239) and says, "Take the fish, take the meat," if he rejects that, it is a refusal. If he says, "Take the gruel, take the sauce," if he rejects that, it is not a refusal. Why? Because it is also present. If he gives it making it specific, saying "Take this," if he rejects that, it is a refusal. The same method applies to food mixed with rice. If he rejects what is brought for another, there is no refusal. 79-80. Now, to show what does not constitute a refusal, "parched grain" and so on is stated. This that parched grain and barley meal (Kankha. Atth. Paṭhamapavāraṇāsikkhāpadavaṇṇanā) means parched grain and barley meal made from parched grain. But the invitation (pavāraṇā) is for fish, meat, and cakes, therefore it is said "pure food." "Roasted flour" means that it was raw before and roasted afterwards. The connection is that "food" refers to bamboo shoots and other things not mentioned. "Juice-gruel" is juice, cooked gruel. Pure gruel, unmixed with meat, etc. However, any kind of flattened rice does not generate an invitation. 81. "Having risen" (Pāci. Atth. 238-239) means having risen from the seat, one should not make an excess. If a bhikkhu, having been invited, does not rise from his seat, he is allowed to make an excess. "And food not eaten" means that one should not make an excess with food of which not even a blade of grass has been eaten, among the five kinds of food. But if one has eaten even at dawn, and is uninvited, even if he has risen from his seat, he may make an excess even at midday without having eaten anything again. "Whatever was made by him" means whatever was made by him before, he should not make that again afterwards. Others say that it is permissible for another to make it. 82. Whatever fruit or root or tuber is made allowable by the five monastic allowances, or any other allowable food, or allowable meat, this is called allowable. The opposite of what has been described is called unallowable. In that, making an excess is not suitable. And in what has been received but not taken, it is also not suitable. Therefore it is said, "allowable and taken." "Lifted up" means that the bhikkhu who has come to make it allowable has lifted it up or moved it away slightly. It is not permissible to make it if it is outside arm's reach, therefore it is said, "within arm's reach." "When making an excess" means that when making an excess, he should speak, making a verbal distinction, saying, "Enough of all this." "Enough of all this" should be said three times, this is said to be the custom. The Vinaya-holder Oh, indeed, however, they say "it should be said only once." "This is enough for all" – this too is extra for you. The meaning is, "you will not get anything else from this." 83. Regarding that in an unordained person's hand: By one making it allowable, that which is in an unordained person's hand should not be made allowable directly. But it is permissible